Religions

12 pages, 242 KiB

Open AccessArticle

Human Sovereignty and the Logical Problem of Evil

by Daniel Molto

Religions 2022, 13(8), 766; https://doi.org/10.3390/rel13080766 - 22 Aug 2022

Cited by 1 | Viewed by 1782

In this paper, I provide a defence of theism against James Sterba’s version of the logical problem of evil, at least where the focus is on moral evil (I do not have much to say about natural evil in this paper). After giving [...] Read more.

In this paper, I provide a defence of theism against James Sterba’s version of the logical problem of evil, at least where the focus is on moral evil (I do not have much to say about natural evil in this paper). After giving my own account of the distinction between the logical and evidential problems of evil, I set out to argue that Sterba fails to prove atheism. The problem lies with this third premise. I think that there is a possible defence according to which the three ‘Evil Prevention Requirements’ that Sterba endorse are all true but do not support atheism. Full article

(This article belongs to the Special Issue Do We Now Have a Logical Argument from Evil?)

16 pages, 314 KiB

Open AccessArticle

Levinas on the Relationship between Pleasure and the Good

by Guangyao Wang and Longxiang Jiang

Religions 2022, 13(8), 765; https://doi.org/10.3390/rel13080765 - 22 Aug 2022

Viewed by 1549

Abstract

The article discusses the relationship between pleasure and the Good in Levinas’s ethics. Firstly, the paper points out that, for Levinas, pleasure and the Good are both essentially related to sensibility, except that pleasure is concerned with the self-affection of sensibility, and the [...] Read more.

The article discusses the relationship between pleasure and the Good in Levinas’s ethics. Firstly, the paper points out that, for Levinas, pleasure and the Good are both essentially related to sensibility, except that pleasure is concerned with the self-affection of sensibility, and the Good is concerned with the hetero-affection of sensibility. The self-affection of pleasure and enjoyment enables the subject to locate and contract itself, and thus to establish an inner and separated self. Meanwhile, the Good is originated from the hetero-affection of the call of the transcendent Other, and is embodied in an involuntary suffering for the other’s suffering, weakness, and needs. Secondly, the paper argues that the relationship between pleasure and the Good is highly tensional. On the one hand, the Good does interrupt the egoism of life and its pleasure. On the other hand, pleasure actually constitutes a necessary condition for the Good, rather than something that must be rejected. The intersection of pleasure and the Good constitutes an insurmountable and irreducible tension within subjectivity. Finally, the paper places Levinas’s ethics in a dialogue with hedonism, virtue ethics, asceticism, and deontology, and regards Levinas’s ethics as a new paradigm for understanding the relationship between pleasure and the Good in the history of Western ethics. Full article

(This article belongs to the Special Issue Humanity and Divinity in the Perspective of Phenomenology of Religions)

14 pages, 735 KiB

Open AccessArticle

Ming (Name) as the Bond of Individual and Community from the Perspective of Confucian Communitarianism

by Jingjie Zhang

Religions 2022, 13(8), 764; https://doi.org/10.3390/rel13080764 - 22 Aug 2022

Viewed by 1711

Abstract

The relationship between the individual and the collective is one of the most important topics in Confucianism. Though this concept has been widely studied, ming 名 (meaning ‘name’), one of its most crucial categories, has not yet been deeply explored within this [...] Read more.

The relationship between the individual and the collective is one of the most important topics in Confucianism. Though this concept has been widely studied, ming 名 (meaning ‘name’), one of its most crucial categories, has not yet been deeply explored within this theoretical domain. This article discusses four aspects of ming and their contributions to the relationship between the self and community. Firstly, Confucius’ proposition of zhengming 正名 (rectifying names or the rectification of names) implies that language, especially that of rulers or gentlemen 君子 (junzi), has a considerable impact on both ethical and political practices. In this sense, ming as language establishes a relationship between rulers and the communities they govern. Secondly, in Confucius’ use of ming, reputation also reflects the attributes of a collectivity. On one hand, reputation functions as a social evaluation system; on the other, it can also be used to shape social values. Both aspects of language and reputation can be found in Confucius’ sayings, and are essentially determined by the sound attributes of ming. Thirdly, ming is interpreted to mean “role” in the later explanations and commentaries of Analects 13.3, which signifies that each individual has their own role in the community to which they belong. The position of a social individual is determined according to their relationship with others. Simultaneously, it is also the idea of “role” that brings a hierarchical order to family, state, clan, and “all under heaven”. Finally, the relationship between ming and yi 義 (appropriateness) implies the correlation between a name and the subject to which it refers. For ethical or political participants, yi means that the name-bearer is bound to a series of demands regarding their behaviors and virtues, which can lead to a “thick” conception of the subject, that is, the role of a complex of virtues, duties, and even rights (albeit implicit). Although the meaning of ming was becoming more complicated and profound during the development of early Confucianism, it has always functioned as the bond between individual and community. In this regard, the Confucian theory of ming can contribute some insights toward the combination of Confucianism and communitarianism, and also toward the modernization of Confucianism. Full article

(This article belongs to the Special Issue Discussing the Relationship between Individual and Community: From the Perspective of Confucianism)

9 pages, 209 KiB

Open AccessEditorial

Introduction: Critical Approaches to ‘Religion’ in Japan: Case Studies and Redescriptions

by Mitsutoshi Horii

Religions 2022, 13(8), 763; https://doi.org/10.3390/rel13080763 - 21 Aug 2022

Viewed by 1460

Abstract

This Special Issue of the online open access journal Religions is entitled “Critical Approaches to ‘Religion’ in Japan: Case Studies and Redescriptions” [...] Full article

(This article belongs to the Special Issue Critical Approaches to 'Religion' in Japan: Case Studies and Redescriptions)

11 pages, 302 KiB

Open AccessArticle

Heidegger’s Way to “The Last God”

by Zhenhua Zhang

Religions 2022, 13(8), 762; https://doi.org/10.3390/rel13080762 - 21 Aug 2022

Viewed by 1545

Abstract

After Being and Time, “the last god” is born ex nihilo in Contributions to Philosophy. This has aroused extensive interest and discussion in the academic world. This paper focuses on the manifestation of “the last god” in Contributions to Philosophy. [...] Read more.

After Being and Time, “the last god” is born ex nihilo in Contributions to Philosophy. This has aroused extensive interest and discussion in the academic world. This paper focuses on the manifestation of “the last god” in Contributions to Philosophy. I will show that Contributions to Philosophy conveys Heidegger’s “deep experience”. This “deep experience” contains several key moments: solitude, stillness, silence and restraint. Solitude is the essential state of philosophers and poets. In solitude, one can enter a still place, which comes from the “stillness of Being”. Silence corresponds to this stillness. Silence has an original depth. These experiences finally point to the grounding attunement of “restraint”, which contains a relationship with powerful things. “The last god” appears in such deep experience, and its mode of manifestation is called “passing by”. Full article

(This article belongs to the Special Issue Humanity and Divinity in the Perspective of Phenomenology of Religions)

15 pages, 280 KiB

Open AccessArticle

Is Michel Henry’s Radical Phenomenology of Life a Christian Philosophy?

by Changchi Hao

Religions 2022, 13(8), 761; https://doi.org/10.3390/rel13080761 - 19 Aug 2022

Cited by 3 | Viewed by 2227

Abstract

This paper examines two fundamental claims by Michel Henry on his philosophy’s relationship with classical phenomenology (Husserl and Heidegger) and Christianity. It shows in what way Henry’s phenomenology is the radicalization and absolutization of classical phenomenology: pure phenomenological truth is the identification of [...] Read more.

This paper examines two fundamental claims by Michel Henry on his philosophy’s relationship with classical phenomenology (Husserl and Heidegger) and Christianity. It shows in what way Henry’s phenomenology is the radicalization and absolutization of classical phenomenology: pure phenomenological truth is the identification of appearing and what appears rather than the separation of the two. According to Henry, his notions of life and truth is fully in accordance with Christianity’s Revelation of God. In the last part, the paper challenges Henry’s claim that his phenomenology is a Christian philosophy from a Kierkegaardian point of view and argues that Henry’s phenomenology is, as a matter of fact, a philosophy without Christ. Contrary to a popular viewpoint that Michel Henry is a Christian thinker of our age, I would argue that Henry’s concept of God and Christ is essentially a scholarly philosophical invention. If Henry’s philosophy is an absolute and ultimate form of phenomenology, then it is reasonable to draw a conclusion that Christ as the Truth of Christianity is outside the boundary of phenomenology. Full article

(This article belongs to the Special Issue Humanity and Divinity in the Perspective of Phenomenology of Religions)

15 pages, 346 KiB

Open AccessArticle

The Correlation between Spiritual Well-Being and Burnout of Teachers

by Hok-Ko Pong

Religions 2022, 13(8), 760; https://doi.org/10.3390/rel13080760 - 19 Aug 2022

Cited by 7 | Viewed by 2424

Abstract

This study examines the correlation between spiritual well-being and burnout symptoms, including emotional exhaustion (EE), depersonalisation (DP), and personal accomplishment (PA), among Chinese secondary school teachers in Hong Kong. The data were collected from 427 Chinese secondary school teachers (189 males, 238 females) [...] Read more.

This study examines the correlation between spiritual well-being and burnout symptoms, including emotional exhaustion (EE), depersonalisation (DP), and personal accomplishment (PA), among Chinese secondary school teachers in Hong Kong. The data were collected from 427 Chinese secondary school teachers (189 males, 238 females) aged 25–37 from different schools with one to eight years of teaching experience. The participants completed the Spiritual Health and Life-orientation Measure (SHALOM) to evaluate the status of their spiritual well-being in the personal and communal, environmental, and transcendental domains. The Maslach Burnout Inventory—Human Services Survey (MBI-HSS) was also used to measure the extent of burnout in the workplace. All domains of spiritual well-being were negatively associated with EE and DP, while the personal and communal domain and the transcendental domain of spiritual well-being were positively associated with PA. Multiple regression analysis revealed that all the specific domains of spiritual well-being explained 68.6% and 54.0% of the variance in teachers’ EE and DP, respectively. Meanwhile, the same analysis found that the personal–communal and transcendental domains explained 74.9% of the variance in teachers’ PA. The personal–communal domain of spiritual well-being was the strongest predictor of burnout. Full article

(This article belongs to the Special Issue Spirituality and Existential Issues in Health)

20 pages, 376 KiB

Open AccessArticle

Noteworthy Problems with God’s Immutability, Impassibility, and Simplicity. Should We Treat These Divine Attributes and the Hellenic Conditions of Christian Theism as a Dogma?

by Marek Słomka

Religions 2022, 13(8), 759; https://doi.org/10.3390/rel13080759 - 19 Aug 2022

Cited by 2 | Viewed by 1985

Abstract

The article presents problems that the concepts of God’s immutability, impassibility, and simplicity pose for Christian theism. Through the critical analysis, the author indicates the roots of these ideas (mostly, but not only, in ancient Greek philosophy) and the consequences of absolutizing them [...] Read more.

The article presents problems that the concepts of God’s immutability, impassibility, and simplicity pose for Christian theism. Through the critical analysis, the author indicates the roots of these ideas (mostly, but not only, in ancient Greek philosophy) and the consequences of absolutizing them for the image of God and His relationship to the world. The more general purpose of the paper is to highlight the danger of the strong dependence of religious depictions on philosophical grounds. As concluded in the article, it is a mistake to absolutize the particular solutions that appeared at the junction of fides et ratio at one of the historical stages. The awareness of this becomes extremely important when reflecting on the divine immutability, impassibility, and simplicity. The author shows some proposals to reformulate their understanding in light of contemporary analytic philosophy. Partial reinterpretation in this regard may help to rethink the concept of the Creator’s interaction with creation and to reconcile the biblical image of God with the philosophical one. Full article

14 pages, 241 KiB

Open AccessArticle

The Right to Have Places of Worship: The Cemevi Case in Turkey

by Omur Aydin and Bulut Gurpinar

Religions 2022, 13(8), 758; https://doi.org/10.3390/rel13080758 - 19 Aug 2022

Cited by 1 | Viewed by 1334

Abstract

This study discusses the obligation of the state to provide places of worship to religious communities in society, or to grant such existing places a specific status in law and thus entitle them to benefit from some public privileges. The study finds that [...] Read more.

This study discusses the obligation of the state to provide places of worship to religious communities in society, or to grant such existing places a specific status in law and thus entitle them to benefit from some public privileges. The study finds that international human rights law does not impose direct positive obligations on the state in this context. If, however, a state has granted such public privileges and statuses to some religious communities in the society, or has developed a concordat-type relationship with them, then it should base this differential treatment between religious communities on objective and reasonable justifications. Cemevis, which Alevis accept as their places of worship, do not have the status of a place of worship in Turkey. In the official discourse, the difference between Alevism and Sunnism is approached from a cultural, not religious, perspective. The study determines that practices of secularism in Turkey have atypical appearances in some issues. There is an implicit concordat relationship between the state and the Sunni/Hanafi community, although this is not expressed in the official discourse, and Turkish-style secularism is reluctant to formalize this relationship or to establish similar concordat-type relationships with other religious communities. Due to this preference, Alevis cannot reach the status of a recognized religious society in Turkey, and cemevis cannot be granted the status of places of worship that are entitled to benefit from public privileges. Full article

(This article belongs to the Section Religions and Health/Psychology/Social Sciences)

25 pages, 396 KiB

Open AccessArticle

Sacramental Engines: The Trinitarian Ontology of Computers in Charles Babbage’s Analytical Engine

by Ryan Haecker

Religions 2022, 13(8), 757; https://doi.org/10.3390/rel13080757 - 19 Aug 2022

Cited by 4 | Viewed by 3529

Abstract

Charles Babbage’s Analytical Engine can be recollected as a fossilized image of the first digital computer. It is essentially distinguished from all prior and analog computers by the transcription of the ‘mechanical notation’, the separation of the mnemonic ‘store’ from the cybernetic ‘mill’, [...] Read more.

Charles Babbage’s Analytical Engine can be recollected as a fossilized image of the first digital computer. It is essentially distinguished from all prior and analog computers by the transcription of the ‘mechanical notation’, the separation of the mnemonic ‘store’ from the cybernetic ‘mill’, and the infinite miniaturization of its component parts. This substitution of finite space for an accelerating singularity of time creates the essential rupture of the digital, in which a singular calculation of mechanical force stands opposed to the universal totality of space. Babbage’s criticism of Christian doctrine to preserve the mathematical consistency of mechanics and computing would result in the collapse of the Christian Trinity into a digital theology. This Arian subordinate difference of the Son to the Father would then be infinitely transcribed in a technical contradiction that would threaten to annul the metaphysical ground of any machine. Against digital and postdigital theologies alike, this rupture can only be repaired by a dialectical analysis of the digital into a hyperdigital grammar, which is created by Christ the Logos in a trinitarian ontology of computers. Digital computers can thus be vindicated from theological suspicion as incarnationally accelerated calculators of the sacraments, or ‘sacramental engines’ of the digital age. Full article

(This article belongs to the Section Religions and Theologies)

15 pages, 296 KiB

Open AccessArticle

Does the Tough Stuff Make Us Stronger? Spiritual Coping in Family Caregivers of Persons with Early-Stage Dementia

by Jocelyn Shealy McGee, Morgan Davie, Rebecca Meraz, Dennis Myers and Stephanie Clintonia Boddie

Religions 2022, 13(8), 756; https://doi.org/10.3390/rel13080756 - 19 Aug 2022

Cited by 2 | Viewed by 1635

Abstract

Spiritual coping may be conceptualized as relying upon spiritual beliefs, practices and/or relationships as an aspect of navigating stressful or traumatic experiences. There is evidence that spirituality may be used as a resource and may cultivate growth for some in the midst of [...] Read more.

Spiritual coping may be conceptualized as relying upon spiritual beliefs, practices and/or relationships as an aspect of navigating stressful or traumatic experiences. There is evidence that spirituality may be used as a resource and may cultivate growth for some in the midst of difficult life circumstances. There is limited research, however, on this phenomenon among family caregivers of persons living with a dementia, particularly those in the early stages. The purpose of the current study, therefore, was to gain insight into the nature of spiritual coping among caregivers of persons living with a dementia in the early part of their caregiving journey. Using interpretative phenomenological analysis, interviews with 28 caregivers were analyzed. Five spiritual coping themes and corresponding subthemes emerged from their narratives: (1) spiritual relational coping; (2) spiritual behavioral coping; (3) spiritual belief coping; (4) spiritual coping to gain a sense of control; and (5) spiritual coping for constancy or life transformation. Three-fourths of the sampled caregivers reported growth in their spiritual lives during the early part of their caregiving journey. A sense of being “spiritually grounded” in the Divine (e.g., God, a higher power, a life philosophy) and oneself (as a spiritual being) was an important aspect of spiritual coping in this sample. Additionally, caregivers tended to use multiple forms of spiritual coping simultaneously while also navigating spiritual struggles. Finally, some caregivers viewed caregiving as a spiritual path that they were actively following rather than a passive spiritual experience. These findings speak to the importance of identifying and encouraging spiritual coping among caregivers as well as identifying spiritual struggles. Full article

(This article belongs to the Special Issue Spirituality and Existential Issues in Health)

26 pages, 340 KiB

Open AccessArticle

Phenomenology of Immanence. Doxography on the “Idea of God” (Descartes, Kant, Schelling, Levinas)

by Paul Slama

Religions 2022, 13(8), 755; https://doi.org/10.3390/rel13080755 - 19 Aug 2022

Viewed by 1544

Abstract

This article describes the history of modern metaphysics as the history of the immanentization of transcendence. We show this from the concept of the “idea of god”, which is the phenomenon that violently separates subjectivity from transcendence and opens up a tear in [...] Read more.

This article describes the history of modern metaphysics as the history of the immanentization of transcendence. We show this from the concept of the “idea of god”, which is the phenomenon that violently separates subjectivity from transcendence and opens up a tear in it that we call “psycho-theological”: the divine violently leaves a trace in us by its very distance. We describe this phenomenon by means of a study of four archives: Descartes’ third Metaphysical Meditations (1641), the refutation of the cosmological proof of the existence of God in Kant’s Transcendental Dialectic in the Critique of Pure Reason (1781–87), Schelling’s commentary on this Kant’s text in his Introduction to the lectures on Philosophy of Revelation (1841), and the traces of Descartes’ third Meditation in the work of Levinas. Full article

(This article belongs to the Special Issue In the Shadows of Religious Experience: Hostility, Violence, Revenge)

18 pages, 388 KiB

Open AccessArticle

Viṣṇu the Saviour: On the Festival of the Romantic Quarrel (praṇayakalahotsava) in the Pāñcarātra saṃhitās

by Ewa Dębicka-Borek

Religions 2022, 13(8), 754; https://doi.org/10.3390/rel13080754 - 18 Aug 2022

Viewed by 1295

Abstract

Built on the theme of the lovers’ quarrel that eventually ends in reconciliation, the Festival of the Romantic Quarrel (praṇayakalahotsava) displays a wide scope of meanings, so far discussed primarily in regard to its current reenactment in the South Indian Vaiṣṇava [...] Read more.

Built on the theme of the lovers’ quarrel that eventually ends in reconciliation, the Festival of the Romantic Quarrel (praṇayakalahotsava) displays a wide scope of meanings, so far discussed primarily in regard to its current reenactment in the South Indian Vaiṣṇava temples dedicated to Viṣṇu and his wife, Lakṣmī/Śrī. The paper explores the rare treatments of the festival found in the Pāñcarātra saṃhitās, namely the texts which serve as a prescriptive base for the ritual order in many of these temples. The analysis aims to demonstrate how the account of this particular festival might have served to channel ideas connected to a soteriological doctrine of self-surrender to Viṣṇu (prapatti), perhaps as a result of reinterpreting the teachings of the Pāñcarātra under the influence of the Śrīvaiṣṇava tradition. Full article

10 pages, 339 KiB

Open AccessArticle

Myths of Brotherly Animosity and the Civil Wars of Biblical Israel

by Diklah Zohar

Religions 2022, 13(8), 753; https://doi.org/10.3390/rel13080753 - 18 Aug 2022

Viewed by 1311

Abstract

A recurrent theme in the Hebrew Bible is brotherly animosity. Cain and Abel, Jacob and Esau, and Solomon and Adonijah are but a few examples. This variety seems to reflect a fundamental conflict in ancient society. In this article, I argue that all [...] Read more.

A recurrent theme in the Hebrew Bible is brotherly animosity. Cain and Abel, Jacob and Esau, and Solomon and Adonijah are but a few examples. This variety seems to reflect a fundamental conflict in ancient society. In this article, I argue that all these stories function as ethos myths. After describing the various stories with an attempt to single out the motivations behind them, they will be put into the social context that probably fueled them. Although the stories are extremely varied, they all share at least one common element, namely: it is always the younger brother who turns out to be God’s favorite. A second element is the jealousy of the older brother in the special status of the younger. Against the historical background of long-lasting civil war between the smaller kingdom of Judah and the larger, militarily stronger, and more financially stable kingdom of Israel, I argue that these stories were adapted to fit into the Judean narrative for the sake of strengthening its self-image as a small kingdom struggling against a stronger opponent who is motivated by jealousy. The mythical conflict reflects the complexity of the struggle between the two kingdoms, in which Judah identifies itself as being the ‘younger child’ or the ‘little brother’, who is blessed by God. Such myths give justification to the military struggle and feed the self-conviction narratives of the superiority of Judah as being divinely chosen. Full article

(This article belongs to the Special Issue Myth-Making in the Hebrew Bible)

11 pages, 293 KiB

Open AccessArticle

Existential Empathy: The Challenge of ‘Being’ in Therapy and Counseling

by Siebrecht Vanhooren

Religions 2022, 13(8), 752; https://doi.org/10.3390/rel13080752 - 17 Aug 2022

Cited by 5 | Viewed by 6818

Abstract

Although probably all psychotherapists and counselors care for the lives of their clients, not every therapist is invested in helping their clients make sense of their existence. Departing from the question if clients are actually bringing their existential concerns to therapy, studies actually [...] Read more.

Although probably all psychotherapists and counselors care for the lives of their clients, not every therapist is invested in helping their clients make sense of their existence. Departing from the question if clients are actually bringing their existential concerns to therapy, studies actually show that a significant proportion of clients brings their ultimate concerns to the consultation room. However, therapists do not always feel comfortable with the existential concerns of their clients. Therapists seem to underestimate their clients’ existential needs. Furthermore, therapists and counselors report that the existential concerns of clients can be overwhelming and evoke an existential quest in therapists. Existential empathy, or the capacity to resonate with the client’s existential concerns and to communicate this empathy, could be enlarged in therapists in order to help clients find different avenues to be with their human condition. Inspired by Tillich, Rank, and Rogers, grounding in ‘being’ is suggested to help therapists being fully present with the clients’ ultimate concerns. Full article

(This article belongs to the Special Issue Religion, Spirituality and Health)

11 pages, 463 KiB

Open AccessArticle

Qian Xuexi and William Empson’s Discussion of Arthur Waley’s English Translation of the Daodejing

by Dadui Yao

Religions 2022, 13(8), 751; https://doi.org/10.3390/rel13080751 - 17 Aug 2022

Cited by 2 | Viewed by 1319

Abstract

Between June and August 1947, Qian Xuexi and William Empson exchanged 12 letters on the issue of Arthur Waley’s misinterpretation of the Daodejing. Through a thorough analysis of these new-found letters and Qian’s English translation of the Daodejing, I intended to [...] Read more.

Between June and August 1947, Qian Xuexi and William Empson exchanged 12 letters on the issue of Arthur Waley’s misinterpretation of the Daodejing. Through a thorough analysis of these new-found letters and Qian’s English translation of the Daodejing, I intended to show that the central arguments between Qian and Empson are around two major problems concerning Waley’s translation: Waley’s ideas of the Daodejing being part of the “Yoga-Quietism” tradition that Waley himself tried to invent, and Waley’s idea of opposing Daoism to Legalism. Qian firmly rejected that the ideas in the Daodejing were the same as some Western ideas. Neither did he accept that the ideas of the Daodejing were under the influence of either Western culture or Indian religious philosophy. Instead, Qian explained that the so-called “Yoga-Quietism” did not derive from China. Therefore, in his view, Waley’s approach was fundamentally problematic. Qian’s view eventually convinced Empson, who initially opposed Qian’s stance. Qian and Empson’s letters and Qian’s English translation of the Daodejing, though never published, indicate the value of Qian’s ideas and the meaning of their intellectual interaction. Full article

(This article belongs to the Special Issue Global Laozegetics: Engaging the Multiplicity of Laozi Interpretations and Translations)

16 pages, 307 KiB

Open AccessEssay

Learning from Elders about Autonomy, Meaningfulness, and Relationships

by Andrew Stumpf, Erin McKenzie and Vivian Nguyen

Religions 2022, 13(8), 750; https://doi.org/10.3390/rel13080750 - 17 Aug 2022

Cited by 1 | Viewed by 1784

Abstract

In this essay, we appeal to conceptual and empirical research to establish that autonomy and meaningfulness, when understood concretely and realistically, remain possible for frail and dependent elders. Contrary to ageist cultural attitudes, relationships render frailty and dependence compatible with the exercise of [...] Read more.

In this essay, we appeal to conceptual and empirical research to establish that autonomy and meaningfulness, when understood concretely and realistically, remain possible for frail and dependent elders. Contrary to ageist cultural attitudes, relationships render frailty and dependence compatible with the exercise of autonomous agency and with a life of meaning. This conclusion is important not only for the goal of supporting frail elders but also for developing a realistic understanding of the way relationships and spirituality are required for autonomy and meaning in the life of any human person, regardless of what state of dependence or independence they may be in. Each of us develops and continues to exist in radical dependence on others. Seeing the way autonomy and meaning manifest in the context of frailty and dependence thus helps us better appreciate what these crucial aspects of being human mean for all of us. In other words, we can learn important lessons about autonomy, meaningfulness, and relationship from the experience of our elders, and in particular from those who experience significant frailty and dependence. Full article

(This article belongs to the Special Issue Spirituality and Aging: Finding Meaning in the Context of Personal and Societal Change)

20 pages, 319 KiB

Open AccessArticle

Civil War Secularity Talk

by Stacey Gutkowski

Religions 2022, 13(8), 749; https://doi.org/10.3390/rel13080749 - 16 Aug 2022

Viewed by 1328

Abstract

Despite important advances in the study of war and religion, the role of the secular remains under-analyzed. This article develops a theory of secularity talk in civil wars, examining two instances where actors have made religion and sect salient. In comparing patterns of [...] Read more.

Despite important advances in the study of war and religion, the role of the secular remains under-analyzed. This article develops a theory of secularity talk in civil wars, examining two instances where actors have made religion and sect salient. In comparing patterns of secularity talk among non-elites found in oral history sources from the Syrian civil war and the Northern Irish Troubles, this article contributes to the recent peace turn in the religion-and-conflict literature. Greater attention to religion’s borderlands, to how actors distinguish religion from other arenas of human life can tell us more about what happens to the secular when people are under extreme pressure, including during war. This approach also sheds light on non-elite ambivalence towards elite mobilization of religion to fuel conflict, a common but as-yet under-theorized phenomenon. Full article

(This article belongs to the Special Issue Political Violence, Religion and the Secular)

15 pages, 890 KiB

Open AccessArticle

On the Historical Background and Ideological Resources of the Confluence of Islam and Confucianism

by Wei Wang

Religions 2022, 13(8), 748; https://doi.org/10.3390/rel13080748 - 16 Aug 2022

Viewed by 2668

Abstract

From the Yuan to the mid-Ming period, the people of Huihui (回回人) in mainland China gradually Sinicized in terms of their languages, family names, marriages, costumes, and ethical values. There was close interaction between these Muslims and Confucian scholars in China. Most of [...] Read more.

From the Yuan to the mid-Ming period, the people of Huihui (回回人) in mainland China gradually Sinicized in terms of their languages, family names, marriages, costumes, and ethical values. There was close interaction between these Muslims and Confucian scholars in China. Most of the mosque inscriptions in this period were written by Confucian scholars, who were the first to try to interpret Islam in Confucian terms. Around the mid-Ming period, the Chinese language became the lingua franca of Muslims in mainland China, and the teaching of Arabic and Persian classics in Chinese became an urgent need at this time. It was at this time that the Confucian academies were revived with the government’s permission. Thereupon, the Muslim scholar Hu Dengzhou (胡登洲) founded a rejuvenated educational system known as Jingtang education (經堂教育), which produced a group of Muslim scholars who wrote in Chinese. Islam thus entered the historical arena of interaction with traditional Chinese religions. During the middle and late Ming period, changes in political and economic structures led to changes in the general mood of society. The rise of Wang Yangming’s Mind Study (心學) brought a lively academic atmosphere and a relaxed cultural environment to intellectual circles. The concept of “The same mind and the same principle of the sages in the East and the West” advocated by Lu Jiuyuan (陸九淵) and Wang Yangming (王陽明) was taken seriously by Muslim scholars and became a crucial theoretical reference in their writing process. In the late Ming and early Qing periods, the classical learning of the Shandong school and the Jinling school of Jingtang education focused on the study of Xingli (性理學). The theory of Sufism shared many common ideas with the Three Teachings (Confucianism, Taoism, and Buddhism) which showed a tendency towards confluence in the Song, Yuan, and Ming periods. Chinese Muslim scholars, known as Huiru (回儒), drew intellectual resources from all of these traditions to construct their study of Xingli. Full article

(This article belongs to the Section Religions and Humanities/Philosophies)

11 pages, 234 KiB

Open AccessArticle

Islamic Revivalism and Muslim Consumer Ethics

by Kamaludeen Mohamed Nasir

Religions 2022, 13(8), 747; https://doi.org/10.3390/rel13080747 - 16 Aug 2022

Cited by 2 | Viewed by 1862

Abstract

Although scholars have examined the link between religiosity and consumer ethics, the idea of Muslim consumer ethics has not received much traction within academia. The idea of Muslim consumer ethics is a manifestation of religious revivalism. Yet, its discussion must consider the critical [...] Read more.

Although scholars have examined the link between religiosity and consumer ethics, the idea of Muslim consumer ethics has not received much traction within academia. The idea of Muslim consumer ethics is a manifestation of religious revivalism. Yet, its discussion must consider the critical roles played by Muslim youth and their consumption of new media because the latter has a profound effect on shaping and directing popular Muslim youth cultures. Muslim consumer ethics encompass the moral and humanistic dimension of living in a globalized world as an extension of an individual’s religious practice. This phenomenon of ethical consumption has also been commoditized in a lucrative halal industry that fosters a Muslim identity market. Full article

(This article belongs to the Special Issue Islamic Revivalism and Social Transformation in the Modern World)

16 pages, 579 KiB

Open AccessArticle

Mindfulness in the Context of Engaged Buddhism: A Case for Engaged Mindfulness

by Brian D. Somers

Religions 2022, 13(8), 746; https://doi.org/10.3390/rel13080746 - 16 Aug 2022

Viewed by 2122

Abstract

This article investigates mindfulness-based interventions (MBIs) in a clinical setting and considers the benefits of socially engaged mindfulness practices. The main aim is to consider the relationship between MBIs, especially as a clinical practice (including disengagement from negative ruminations and difficult emotions) and [...] Read more.

This article investigates mindfulness-based interventions (MBIs) in a clinical setting and considers the benefits of socially engaged mindfulness practices. The main aim is to consider the relationship between MBIs, especially as a clinical practice (including disengagement from negative ruminations and difficult emotions) and Buddhist mindfulness as a practice of social engagement for systemic change. While MBIs and engaged Buddhism both aspire to ease suffering for individuals and societies alike, they differ as the former emphasizes psychological treatment of the individual and the latter includes a call to action for more widespread change in the political, economic, and social arenas. At the center of this article is an inquiry into mindfulness practice in relation to engagement, disengagement, and re-engagement with objects of the internal and external world and what that means for the practitioner as well as society at large. It will be concluded that the amendment of mindfulness-based practices with lovingkindness and compassion-based practices shifts the emphasis from the clinical treatment of an individual patient toward a more holistic approach that includes the wellness of all beings. This shift is desirable and necessary as it considers a broader set of causes of psychological suffering and helps to reconcile the divide between disengaged cognitive practice and social engagement. Full article

12 pages, 284 KiB

Open AccessReview

Building on a Solid Foundation: Conceptual Mapping Informs Schemas for Relating to God

by Lucas A. Keefer and Adam K. Fetterman

Religions 2022, 13(8), 745; https://doi.org/10.3390/rel13080745 - 15 Aug 2022

Cited by 1 | Viewed by 1557

Abstract

How do individuals manage to maintain strong emotional and personal relationships with God, despite the physical (and metaphysical) challenges posed by that task? Past studies show that individuals relate to God in characteristic ways based in part on their God concepts, the ways [...] Read more.

How do individuals manage to maintain strong emotional and personal relationships with God, despite the physical (and metaphysical) challenges posed by that task? Past studies show that individuals relate to God in characteristic ways based in part on their God concepts, the ways they internally represent the nature of God. The current manuscript summarizes research suggesting that these concepts arise in part through mapping processes involving metaphor and analogy. This review suggests these cognitive processes influence the content of God concepts that ultimately determine how individuals relate to God. Future research would benefit from considering the important role that basic cognitive mapping plays in far-reaching emotional and behavioral outcomes. Full article

(This article belongs to the Special Issue Gratitude to God)

21 pages, 903 KiB

Open AccessArticle

Exploring the Influence of News Consumption on Non-Muslim Australians’ Attitudes towards Muslims

by Jacqui Ewart and Shannon Walding

Religions 2022, 13(8), 744; https://doi.org/10.3390/rel13080744 - 15 Aug 2022

Cited by 1 | Viewed by 1631

Abstract

Research into news media representations of Muslims and their faith has focused mainly on how Muslims are portrayed in various types of news media and how stories about or involving them are framed. However, there has been very little attention paid to the [...] Read more.

Research into news media representations of Muslims and their faith has focused mainly on how Muslims are portrayed in various types of news media and how stories about or involving them are framed. However, there has been very little attention paid to the effects of news consumption on attitudes towards Muslims. Accordingly, we wanted to explore a range of issues associated with news consumption levels and attitudes towards Muslims in Australia. The three objectives of this article are to: explore whether the amount of news consumed by respondents to an Australian survey influences the level of animosity they hold towards Muslims; determine how political viewpoint and religiosity influence the relationship between news consumption and animosity towards Muslims; and see whether engagement with Muslims influences the relationship between news consumption and animosity towards Muslims. Through a 2018 nationally representative sample of Australians, we target these objectives by investigating whether the amount of news that non-Muslim survey participants consume in a week influences the levels of anger they feel towards Muslims and how their self-defined religiosity, political viewpoint, and engagement with Muslims affect that relationship, while controlling for known drivers of anti-Muslim sentiment, such as demographic characteristics and knowledge about Muslims. We set our study in the contemporary context of mostly lab-based research that helps us understand how news media consumption affects particular types of people and whether there are commonalities in like-groups’ responses to different types of news consumption; in this case, stories about Muslims and their faith. The findings of our research will be of interest to news media organizations and journalists wanting to know about the effects of their coverage of stories about Muslims and their faith and those wanting to improve that reportage. The results will also interest groups working on social cohesion efforts, those trying to improve inter-faith and inter-cultural relations, and academics investigating news media coverage of Muslims and Islam. Significantly, we find quantity of news consumption to lack effect on anger levels. Full article

(This article belongs to the Special Issue Religious Beliefs, Journalism, and International Affairs)

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8 pages, 231 KiB

Open AccessEssay

A Graduated Approach to Spiritual Intervention in Health and Long-Term Care

by Mary Ann McColl

Religions 2022, 13(8), 743; https://doi.org/10.3390/rel13080743 - 15 Aug 2022

Cited by 2 | Viewed by 1552

Abstract

Most professionals in health and long-term care know the importance of spirituality for well-being among older people; however, they are challenged to know how to approach the topic or what to do to enable the power of spirituality in their setting. This paper [...] Read more.

Most professionals in health and long-term care know the importance of spirituality for well-being among older people; however, they are challenged to know how to approach the topic or what to do to enable the power of spirituality in their setting. This paper is based on an extensive search and content analysis of literature in the health and social sciences, and offers a step-wise approach to engaging with older adults on spiritual issues. The content analysis identified five levels of intervention. The first two levels require no special training (listening and acknowledging, referring). The next three levels—asking about spirituality, indirect, and direct interventions—each depend on a greater degree of preparation and expertise. All the levels offer the possibility of spiritual expression for clients/residents, and the opportunity for health and social service professionals to respond to these important issues. Full article

(This article belongs to the Special Issue Spirituality and Aging: Finding Meaning in the Context of Personal and Societal Change)

27 pages, 894 KiB

Open AccessArticle

The Path of ‘No’ Resistance to Temptation: Lessons Learned from Active Buddhist Consumers in Thailand

by Apiradee Wongkitrungrueng and Panitharn Juntongjin

Religions 2022, 13(8), 742; https://doi.org/10.3390/rel13080742 - 15 Aug 2022

Viewed by 2958

Abstract

Mindfulness practice and mindful consumption have increasingly attracted the interests of academics and the general public worldwide. Despite the fact that mindfulness meditation has its roots in Buddhism, little empirical research has studied mindfulness and mindful consumption from the Buddhist principles and from [...] Read more.

Mindfulness practice and mindful consumption have increasingly attracted the interests of academics and the general public worldwide. Despite the fact that mindfulness meditation has its roots in Buddhism, little empirical research has studied mindfulness and mindful consumption from the Buddhist principles and from the perspective of active Buddhists who regularly dedicate themselves to Buddhist practice with the goal of achieving liberation from suffering. This study builds on and extends previous research that established a research agenda regarding how mindfulness could transform consumer behavior and lead to higher levels of well-being. The purpose of this study is to gain an understanding of the ways in which active Buddhist consumers living in the city have disengaged from the consumerist culture and altered their lifestyle and consumption behaviors. To grasp the subtle complexity of the experience, fifteen active Buddhist practitioners were interviewed in depth. As a result of this, a Buddhist-based behavioral change model with seven stages is developed. Drawing on behavioral change models, such as the transtheoretical model (TTM) and the stepwise model of behavior change (SMBC), this model aims to demonstrate how active Buddhist consumers have transformed their consumption behavior patterns and overcome temptation without resistance. The transformative mechanism and consumer strategies were also extracted to provide lessons learned and management implications. Full article

(This article belongs to the Special Issue Spirituality, Religion and Consumer Behavior)

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14 pages, 768 KiB

Open AccessArticle

Can Wu and Xi in Guoyu Be Categorised as Shamans?

by Liang Liu

Religions 2022, 13(8), 741; https://doi.org/10.3390/rel13080741 - 15 Aug 2022

Cited by 1 | Viewed by 1829

Abstract

The issue of whether Wu 巫 and Xi 覡 mentioned in Guoyu, ‘Chuyu Xia’ 國語, 楚語下, can be categorised as shamans has been the subject of controversy for a long time. As there is no generally accepted definition of ‘shaman’, we cannot [...] Read more.

The issue of whether Wu 巫 and Xi 覡 mentioned in Guoyu, ‘Chuyu Xia’ 國語, 楚語下, can be categorised as shamans has been the subject of controversy for a long time. As there is no generally accepted definition of ‘shaman’, we cannot give a definite and universally acceptable answer. Based on a microanalysis of the semantic textual meaning of ‘Chuyu Xia’, this study argues that the meaning of ‘Shang Xia Bi Yi’ 上下比義 in this chapter is to implement the sacred principles of Heaven on Earth and that Wu and Xi were chosen by the spirits just because they were able to do this. The meaning of ‘Ming Shen Jiang Zhi, Zai Nan Yue Xi, Zai Nü Yue Wu’ 明神降之, 在男曰覡, 在女曰巫 is either ‘Wu and Xi were possessed by the spirits from Heaven’ or ‘there was a certain form of direct communication between the spirits and Wu and Xi’. This study, thus, aims to provide a basis for accurately judging whether Wu and Xi can be categorised as shamans. Full article

(This article belongs to the Section Religions and Humanities/Philosophies)

23 pages, 19601 KiB

Open AccessArticle

The Posture of Lalitāsana: Buddhist Posing Hierarchy in a Tang-Dynasty Chinese Bronze Sculpture

by Bing Huang

Religions 2022, 13(8), 740; https://doi.org/10.3390/rel13080740 - 13 Aug 2022

Viewed by 5232

Abstract

The rubric of the presence of Buddhist sculpture in the absence of an actual deity represents an admirable aspect of Buddhist art, especially sculpture, where the best works have drawn on this paradox in an astounding fashion. An important element in the realization [...] Read more.

The rubric of the presence of Buddhist sculpture in the absence of an actual deity represents an admirable aspect of Buddhist art, especially sculpture, where the best works have drawn on this paradox in an astounding fashion. An important element in the realization of this religious archetype is the Buddhist statues’ sublime poses. This article demonstrates the Buddhist posture hierarchy, based on a case study of a Tang-Dynasty Chinese Buddhist Bronze collected by the Pulitzer Arts Foundation, the posture of which is identified as lalitāsana: one leg pendant and the other bent horizontally. This article shows how this pose engendered various other compositional situations and postures popular in East Asia icon design and, moreover, that this sculpture might form part of an assemblage, where the pose indicates the central Buddha figure, to which all of the other figures are formally and doctrinally posed following a hierarchy. This article argues that Buddhist figures of different religious ranks are characterized by their pose and degree of movement. This research proves that the myriad forms of Buddhist postures and hierarchy have been devised to illustrate mythologies and philosophical, doctrinal, or social concepts, and their representations, in turn, have engendered other myths and beliefs. Full article

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17 pages, 998 KiB

Open AccessArticle

Hindu Nationalism Online: Twitter as Discourse and Interface

by Kiran Vinod Bhatia

Religions 2022, 13(8), 739; https://doi.org/10.3390/rel13080739 - 12 Aug 2022

Cited by 11 | Viewed by 4405

Abstract

In this article, I use Critical Technocultural Discourse Analysis (CTDA) to examine the productive associations between Twitter as a technological artifact and the quotidian discourse on Hindu nationalism online. The analysis explores the interplay between (1) Twitter as a technical artifact—examining the interface [...] Read more.

In this article, I use Critical Technocultural Discourse Analysis (CTDA) to examine the productive associations between Twitter as a technological artifact and the quotidian discourse on Hindu nationalism online. The analysis explores the interplay between (1) Twitter as a technical artifact—examining the interface for its affordances and protocols; (2) Twitter as practice—unpacking the quotidian discourse conventions and strategies used to articulate Hindu nationalism; and (3) Twitter as ideology—examining how Hindutva ideology co-opts the platform’s affordances to promote anti-minority discrimination. My analysis highlights how the online discourse of Hindu nationalism is a constitutive force informing discussions and decisions concerning several vital issues related to governance, policies, citizenship, COVID-19, and other topics. The discourse of Hindu nationalism online has the potential to percolate into the lived realities of people and has material implications for the workings of the state. Full article

(This article belongs to the Special Issue Religious Beliefs, Journalism, and International Affairs)

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21 pages, 5434 KiB

Open AccessArticle

The Self as Combination of Deities and Yantras: Divinisation Rituals among Contemporary Śrīvidyā Practitioners in India

by Monika Hirmer

Religions 2022, 13(8), 738; https://doi.org/10.3390/rel13080738 - 12 Aug 2022

Viewed by 4090

Abstract

Divinisation rituals establishing oneness between practitioners and divinities are common across Tantric traditions. While scholars largely argue that divinisation occurs through meditative practices, implying a clear demarcation between contemplative samayācāra rituals and body-focused kaulācāra rituals, I suggest that samayācāra divinisation rituals entail fundamental [...] Read more.

Divinisation rituals establishing oneness between practitioners and divinities are common across Tantric traditions. While scholars largely argue that divinisation occurs through meditative practices, implying a clear demarcation between contemplative samayācāra rituals and body-focused kaulācāra rituals, I suggest that samayācāra divinisation rituals entail fundamental corporeal elements; furthermore, I argue that the distinction between samayācāra and kaulācāra rituals is not obvious, but negotiated on a continuum ranging between representational and embodied corporeality. Based on extensive anthropological fieldwork in the temple-complex Śaktipur, I first illustrate divinised Śrīvidyā bodies: they are permeated by goddess Tripurasundarī in her anthropomorphic form and as a diagram, or yantra (the Śrīcakra), and by the deities Gaṇapati, Śyāmā, and Vārāhī, and their respective yantras. Thereafter, I describe yantrapūjās, which are samayācāra rituals through which practitioners divinise their bodies, outlining, particularly, their corporeal elements. I also illustrate sirījyotipūjā, which is a ritual directly transmitted by Tripurasundarī to Śaktipur’s guru and is, therefore, unique to his disciples. Foreseeing the creation of a large Śrīcakra decorated with flowers, around and at the centre of which practitioners congregate, the ritual facilitates the superimposition of the Śrīcakra, Tripurasundarī and worshippers’ bodies; including both representational and embodied elements, sirījyotipūjā occupies the fluid intersection between samayācāra and kaulācāra rituals. Full article

(This article belongs to the Special Issue Meditation and Spiritual Practice)

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11 pages, 253 KiB

Open AccessArticle

The Multicultural Church of “Le Jour du Seigneur”

by Pierre Hegy

Religions 2022, 13(8), 737; https://doi.org/10.3390/rel13080737 - 12 Aug 2022

Viewed by 1209

Abstract

Multicultural worship is defined here as a form of worship that is attractive to both non-religious outsiders and religious insiders. It is most appropriate in our times of religious decline. This paper presents a Catholic television program which involves collaboration with Protestants, the [...] Read more.

Multicultural worship is defined here as a form of worship that is attractive to both non-religious outsiders and religious insiders. It is most appropriate in our times of religious decline. This paper presents a Catholic television program which involves collaboration with Protestants, the secular state television, secular writers, and university professors. This Sunday service consists of two parts: a discussion called “le magazine” and the mass taking place every week in a different parish. During the pandemic, when there were strict restrictions from March 2020 to September 2020, the program aired innovative worship services, centered on music and images, broadcast from a small Paris studio. When in September 2020 the pandemic was thought to be over and the major restrictions were lifted, the program became theologically and pastorally more multicultural than ever before. The conclusion offers other examples of multicultural worship adapted to our times of religious decline. Full article

(This article belongs to the Special Issue Multicultural Worship: Theory and Practice)

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Religions, Volume 13, Issue 8 (August 2022) – 96 articles

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